菩提道次第广论手抄稿:旧版第六十八卷B面
（手抄稿 第九册 p121）[00:03]
p. 155
For this reason, the Buddha spoke about the truth of the path last.
【如是若执定当证灭，定当解脱，便念何为趣解脱道，趣向道谛，是故道谛最后宣说。】
现在照着次第，说首先了解了苦，那么由于苦了找到了苦的因，而找到苦的因在这地方，原来可以止息的，那个时候你就想：啊！那我一心也要止息。但是你要止息怎么做法呢？原来有它止息的一定的方法，那个叫作“道”。由于这样地追求到道，那么讲道，就修道的时候，那个时候才讲戒定慧三学。而不是世间的五花八门，而不是世间的小学、中学、大学，而不是世间的所谓理工医农、士农工商，这套东西就完全用不上。有它这样的必然的次第。[00:56]
所以你照着这个次第来的话，自然你的心里面就跟它相应，然后就步步深入，你学到 (p122) 哪里受用到哪里。要不然你学到哪里，自己一直在烦恼当中转，所以这个都是杂染之法。尽管你修一点善法，是难免为杂染所染，所以始终啊……。现在我们就是这个状态，因为你修了一点法，所以它有一点跟法相应的这个善报，但是这个东西杂染的，始终这个善，唉呀，跟着很多烦恼、痛苦，而结果永远流转生死，它基本原因就在这里。所以在这里，我们一定第一个要把握得住。[01:46]
In the same way, the 《Sublime Continuum》 says： Recognize that you are ill; eliminate the cause of the illness; Attain health; rely on a remedy. Likewise, you should recognize, eliminate, attain, and rely upon suffering, its cause, its cessation, and the path, respectively.
【如是亦如《相续本母》云：“如病应知断病因，当得乐住应依药，苦因彼灭如是道，应知应断应证修。”】
现在就比喻，就像生了病，那么要感受到这个病的痛苦，那么要晓得你这个病原因从哪里啊？要晓得断除病的因，那么要求这个断病，那么那个时候要找药，那个时候才依这个药。这个同样地，所以这个苦，由于苦而跟着找到苦的因—集谛；然后呢是从因上面，见到这个因可以消灭—灭谛；然后呢，如何灭是道谛。这个是我们真正“此苦汝应知”啊，然后呢应断、应修，这个。这个是集，是你应断哪！然后呢这个是灭，你应证哪！要想证那个灭谛，该怎么办呢？要修这个道啊！[03:09]
所以世尊三转四谛十二法轮，就是这个样。第一：这个苦，你应该知道啊！为什么 (p123) 苦？有它的原因，这个原因你应该断。然后呢断了就证得这个灭谛，这个才是你真正需要的。要想证得灭谛怎么办呢？修这个道，就这样。这个就是世尊所以说这个次第，所有的大小乘基本的内容，就是这个！就这个，没有、再也没有别的了！佛法离开了四谛就没有了，只是把四谛的层次深广不同—只管你自己，那就是小乘；如果说你把这个道理，深刻一点地了解透彻一点是缘觉；推广到一切有情，就是佛菩萨，如此！[04:10]
This being the case, the four truths are taught repeatedly throughout the Mahāyāna and the Hinayana. Since the Sugata has included in the four truths the vital points concerning the process of cyclic existence and its cessation, this teaching is crucial for achieving freedom.
【如是四谛，大小乘中皆数宣说，是为善逝总摄生死流转，生死还灭诸扼要处。】
所以说，这个四谛，大乘小乘当中都要数数—这个“数”是到处，整个的大小乘佛法所说的，就是这个。所以佛把生死流转还灭的最纲要，都在这个地方，所有的一切经典都是根据这个纲要，深细地来说明。有很多呢把整个的四个都说，有很多呢偏重于某一方面，乃至于越深越细。佛经没有一个例外，都是这样。[05:00]
Since this synoptic outline of practice is important, it must be taught to students in just this order.
【故修解脱极为切要，亦是修行大嗢柁南，故须如是次第引导学者。】
所以，对于真正修解脱的，这个是最最重要的，这个真的最重要的。也是修行的—“嗢柁南”这个地方是指纲要，纲宗扼要。通常嗢陀南我们可以翻成功一个“偈”，偈子，所以前面说完了，那个偈子总结起来。换句话说，整个修行的纲要，就是这个！整个 (p124)修行的纲要，就是这个。平常我们除了这个嗢柁南说这个偈子以外，就是四圣谛也叫四法嗢柁南，哪个四法？那就是苦、集、灭、道，就是这样。乃至于三法印，它也叫三个—哦，不是，不是苦、集、灭、道，这个“诸行无常”，这个“诸法无我”……就是四法印，就是这个四法印，换句话说那是纲要，整个佛法的。所以这个修行的整个的纲要，所以用这个次第引导。也可以说完整的佛法就是这样，所以本论的美也在这个地方。那么下面呢，再把这个话说一下，这个是策励我们的。[06:41]
Why? Unless you reflect on the truth of suffering to the point of actually becoming revolted by cyclic existence, your desire to attain liberation will be mere words, and whatever you do will lead to origins of further suffering.
【若未真实思惟苦谛，厌舍生死，则求解脱亦唯虚言，随其所作悉成集谛。】
所以假定你对苦谛没有正确的认识，以及认识虽然认识了，没有如理思惟，生起相应的量，那个时候我们的内心还是在现法，世间的一切上面这种杂染当中现行。那个时候贪着生死，不是厌舍生死，这个时候，所谓求解脱都是空话，都是虚话。在家人固然谈不到，出家啦，更在这个地方浪费自己啊！更是浪费自己啊！所以它“随其所作”，不管你做什么，你还是集谛，集谛是什么？流转生死。在小乘这样说—不是，不是说小乘，在基本上面这样说。如果我们更深一层、更圆满一点说的话，另外一句话说：“忘失菩提心，修诸善法，是名魔业。”也就是这个。你修学的根本目的何在？这个菩提心。这个地方就是 (p125) 什么？求解脱这个心。如果你一旦忘失掉了，那你做什么事情都是集谛，集谛是什么？魔是什么？就是专门把你拖在生死当中的。所以现在这个地方呢，不管我们做什么学问，这个一定要了解的。[08:34]
最近在座大部分同学，我看了非常欢喜，非常赞叹，为什么？大家很用功。但是注意哦！这个用功不仅仅是追求一点学问，也不是追求文字，说：啊，现在了解了！你必定要把了解的道理，要在内心上面找到相应的意义；换句话说，这个道理所指的是什么。那个时候策发我们对眼前生死的恐怖厌患，由于这个而推动我们努力如理去追求。否则的话呢，你一定会在这个文字上面推敲，文字上面推敲，这是一类。另外一类呢，尽管在这里，哎呀！觉得这个地方的生活真是满好，也不要跑得去忙，反正早晨稍微早一点起来，上一个殿，到那个时候吃起来，哎唷，人家样样送得来的。啊，那是讲究口味，真是！吃完了以后一个大觉睡得个好，什么都不要做。那个时候，讲起来，喔唷，等下还要头头是道，意见很多，总不相应啊！总不相应，原因在这个地方，这一点是我们必定要知道的啊！[10:00]
所以这句话，好好地再让我们自己提醒我们一下：“若未真实思惟苦谛”，你没有真实地思惟的话，就不能“厌舍生死”。不但知道，知道了还要去思惟，这个情况就是，把跟现法杂染相应的现行破坏了，那个时候如法的心生起来，那一定会对于我们眼前那个会(p126) 产生厌恶。那个时候你一心求解脱，那个时候对了，你做的事情都为求解脱而忙。否则的话，你心里面不管做些什么、想些什么，都是集谛。进一步：[10:58]
Unless you reflect on the origin of suffering until you have a good understanding of the root of cyclic existence, which is karma and the afflictions, you will be like an archer who does not see the target— you will miss the essential points of the path. You will mistake what is not a path to freedom from cyclic existence for the path and exhaust yourself without result.
【若未思集，善知惑业生死根本，犹如射箭未见鹄的，是即断截正道扼要，遂于非脱三有之道妄执为是，劳而无果。】
更进一步，那么说你现在了解了这个苦的特质，所以进一步要脱苦。那么苦的根本在哪里呢？原来是两个东西：惑、业，就是无明、行两样东西，那个是生死的根本。假定你这个生死的根本不知道，或者虽然知道了又不善巧，说并不是马马虎虎知道，讲的时候懂，等到讲完了，自己脑筋里糊涂一片，这个没有用。或者你虽然能够讲给别人听，讲完了这个道理所指的，指的什么？在书本上面。“我的论文得到了一个大博士！”但是它所指的内心的心理行相是什么？两回事情，那个没有用。[12:05]
这个像什么？射箭一样，你射箭的靶子在哪里你没看见。请问你射箭，靶子没看见，你无的放矢，人家说。什么叫“无的放矢”？你没目的，那个射箭，你射些什么啊？就是这样。我们现在修道，你修些什么啊？这个就很清楚了。你拜佛，你为什么要拜佛？你念经，你为什么要念经？你作早课、作晚课，然后你研究学问，然后你写文章，然后你学戒 (p127) 律，然后你学定，你为什么啊？现在有很多人，“哎呀，我要学学定。”你为什么学定？说实在他也不知道！觉得学定满好，啊！修了定身体好的，学了什么的……那完全不相应，这完全不相应啊！然后学戒，“喔唷，人家这个戒，你看这样！”是，它对我们有引发的功效，这是我们宿生善根相应，但是他为什么要这样做？这个都是射箭哪，他没有找到那目的啊！[13:17]
所以那个时候，正道的扼要切断掉了，换句话说，你这个道路本身已经断掉了。这个时候你忙的是什么？“遂于非脱三有之道妄执为是，劳而无果。”那时候你修的道也不对，你修错了，你忙了个半天，你以为在修道呀，但是，因为你修道的目的像射箭一样，射箭要射到那个红心、那个靶子，你这个靶子也没有看见，你射了个半天，没有果啊！修道的目的是要解脱生死的根本，生死的根本在哪里你不知道，你修了半天。所以现在很多人哪，喔唷，天天去拜佛，忙着去拜佛，有很多人天天要念多少佛，有很多人读多少经，还要写论文，还要记这个、又要记那个，你为什么要做呀？最好自己问问自己。这个地方都给了我们最佳指导啊！“劳而无果”，告诉我们。[14:27]
Finally, if you fail to understand the need to eliminate suffering and its origin, you will also fail to recognize the liberation that provides relief from suffering and its origin; hence your interest in liberation will be a mere conceit.
【若未能知应断之苦集，则亦不明静苦之解脱，故欲求解脱，亦唯增上慢耳。】
(p128) 所以如果一开始的时候，“应断的苦集”两样东西，你没有把握得清楚的话，对不起，下面都没有用，“则亦不明静苦之解脱”啊！这个必定是从苦、集两样东西上面，追根究底才找到正脱苦集的这个方法，然后这个就是解脱之道。所以不了解之前，我们所谓的修行，最多也只是“增上慢”哪！增上慢，慢已经不好还要增上。这是为什么我们现在修学佛法很容易：唉，这个也瞧不起，那个也瞧不起，看不见、看不到一个可以值得学习的。假定真正懂了以后，听见“阿弥陀佛”四个字已经够了，牢牢地抱着它，自己拼命都来不及，不管任何人，“阿弥陀佛，他提供了这个四个字让我念佛，我感激得不得了啊！”他是与非，你管他干什么？这不是很简单的道理！当然你更进一步的话，你更进一步解脱的烦恼越多，增长的功德是越多。所以自然而然，你越会感激人家都来不及，你哪里有一点对这种是非之心。[16:20]
所以在这个地方先告诉我们，说：哦，佛原来一定有这样的重要的关键问题啊！所以说这个地方先说苦谛的理由在此，在这地方我们现在可以了解了。所以大家不要忙着说，哎呀，你要去修行啊！你一定要把它为什么这样建立的次第，你弄得很清楚，了解了然后照着去做，那个时候你很清楚、很明白，每一步一点不错，它会推动你上去。因为这个力量，所以找到了你修行的方法的话，你一心一意全部摆在这个地方去做，不管你做什么， (p129) 那个不是集谛所摄，你造的任何业都是净业。既然你造的业都是净业，哪有不透脱生死轮回的道理。
由于这样的次第认识了，下面就告诉我们“正修苦”，那个时候正式地修行那个苦谛了。[17:31]
b The actual meditation on suffering is explained in two parts:
1. Reflection on the universal suffering of cyclic existence
2. Reflection on specific sufferings
【第二正修苦谛分二：① 思惟生死总苦，② 思惟别苦。】
把这个苦的总相，说明一下。第二呢？个别地说。[17:52]
1 Reflection on the universal suffering of cyclic existence. This is divided into three:
1. Reflection on the eight types of suffering
2. Reflection on the six types of suffering
3. Meditation on the three types of suffering
【初中分三，① 思惟八苦，② 思惟六苦，③ 思惟三苦。今初】
先说那个总相，总相当中平常我们常常听见说“八苦交煎”，乃至于下面的，我们一个一个来看。[18:08]
Meditate in accordance with what is said in 《Nāgārjuna’s Friendly Letter》: Your Highness, be disenchanted with cyclic existence, which is the origin of many sufferings—being deprived of what you want, death, illness, old age, and so on.
【◎ 如《亲友书》云：“仁和应厌于生死，欲乏死病及老等，无量众苦出生处。”应如是修。】
所以菩萨呀！这个你应该了解，去生起厌患的啊！对于这个三有生死轮回这个内涵，你应该认识而生起的厌恶。要晓得这个里边快乐是一点都没有，你要想的东西都得不到， (p130) 恰恰相反的是什么？死、病、老，各式各样的痛苦都从这个地方来的，这是我们应该认识，应该这样去修的。[19:03]
Here, cultivating a sense of disenchantment with cyclic existence means reflecting on it as the origin of many sufferings. The eight types of suffering include the four that Nāgārjuna states explicitly—being deprived of what one wants, and so forth—as well as the four that are indicated by the words ”and so on.” The Bhagavan taught these eight in many discourses when he identified the truth of suffering.
【此中修习厌生死者，谓思惟彼是众苦根源。苦者，谓已显说欲乏等四。等字摄四，共为八种。此八种苦，是薄伽梵于多经中，明苦谛时数所宣说。】
前面告诉我们苦啊，就是说明了什么？“欲乏”，就是欲乐缺乏，没有好的，没有好的那就是坏的嘛！“等”，这个等字包涵了下面，生老病死。那么现在共分八个项目。这八个项目，世尊在很多经典当中，不断、不断地告诉我们。他为什么要不断、不断告诉我们哪？用多方面的策励，总有一点一下触动你的心，然后你从这地方拼命进入、努力，就行了，就行了。现在我们也是这样，所以不要说稍微看一看，哎呀，看了没有劲，你要努力去看。那里看到了跟你相应了，那你就拼命在这地方把握住，去努力，那个时候就有机会，就有机会。否则只是在这外面转，好可惜啊，就把这个暇满的人身就浪费掉了啦！[20:32]
During every session in which you meditate on the teachings shared with persons of medium capacity, take up as well the shared teachings that I explained in the section on the practices appropriate to persons of small capacity.
【◎ 修共中士一切所缘法类，如共下时所说共法，此亦应取。】
那么，现在我们这个地方开始修中士了。说这个中士跟前面的下士，是次第相关地向上进步。所以前面共下士的，这个地方还是应该取来修习，等到这个坚固了，然后呢走上 (p131) 去。所以：[21:06]
As for the teachings that are not shared with persons of small capacity, if your mind is strong, sustain them in meditation in exactly the way that I have written them here;
【诸不共之修事，若有慧力，如下所写皆当善修。】
那么，不共呢？就是指中士道，这个中士道对这个下士来说，不共的。有很多人他的目的在上，那么是共同的；有很多人目的只求下，所以对下是不共的。所以假定他把前面那个基础修好了，进一步修上面这个，那么那个时候，如果有慧力的时候，那么照着下面的所做。换句话说这个地方告诉我们什么？如果你的力量不够，暂时不必忙，先把基础弄好。所以说：[21:51]
p. 156
if it is weak, then leave out the scriptural citations,
【若慧劣弱，可暂舍置所引教文，】
如果你的力量不够的话，暂时不要先忙，忙下面深入的。[22:06]
and only meditate on the meaning of the points I have outlined.
【唯当修习应时义体。】
就是应该修习跟我们相应的、合宜的这个。我们总要步步踏实，这样深入，这个是它最重要的！那么照着这个次第上来，就步步地。所以我刚才说，我们忏悔有人见效，然后呢，读了文有人见效，最近有好几位同学。以前哪就有一位同修，他常常欢喜讲道理， (p132) 最近他认识了，他常常说：“哎呀，我已经错了，我感到真高兴！”我实在赞叹，我实在感谢！因为什么呢？我们大家共同研究，他转过来了，他得到功德，然后呢我也沾了他的光，我一天当中为了他欢喜，啊，我觉得真欢喜啊！[23:06]
这个法，所以我这个地方特别说明：你们一定要了解，一定要了解什么？两件事情。哪两件事情？这个目的何在，还有习气是什么。我们因为宿生的习气所使，因为宿生的习气所使，所以自然而然又跑到佛门当中来。但是刚才说过了，虽然来是来了，来了目的干什么？一下的的确确弄不清楚的，这个倒是千真万确的事实。极少数的大根性的人，他很快相应，譬如六祖大师，哦，他听见了人家念一句《金刚经》，行了，就这样。可是这种人毕竟少数。我们大部分人哪，是，你看见这个庙很欢喜，你只是欢喜而已，这已经很难得了，你肯出家已经更不容易了。但是呢，毕竟我们在这个习气当中。[24:07]
所以现在眼前进来的第一件事情，你一定要把这个，如果说弄不清楚的话，千万不要说：哎呀，哪里有大法去求啊，哪一个什么好啊！不是的。说主要的它的根本在什么地方把握住，根本因，进一步是圆满因；根本因，然后是圆满因。就像你赚钱一样，你先要了解你做这个生意赚钱、不赚钱，赚钱的，然后再谈那个生意做下去。所以你弄不清楚，明明这个亏本生意，你拼命地做，越做啊是越亏本哪！这是我们要了解的。所以实际上，他 (p133) 前面告诉我们，说：如果说自己的慧的力量比较差的话，那么应该修习应时体义。慧的特质是什么？慧的特质是对治烦恼。你必定要认识这个东西，你才谈得到对它对治，对治了烦恼，才能够解脱生死，这个才是我们进入佛门当中修行的特质。否则的话，你把世间的事情抛弃掉了，跑到这地方来，你不颠倒了吗？你忙这些事情干什么？这是我们应该了解的。所以继续，[25:50]
Though these are analytical meditations, you should nonetheless arrest excitement and so forth with regard to your mental object, not taking up any object—virtuous, nonvirtuous, or ethically neutral—other than that which you are meditating upon.
【此等虽是思择而修，然除应修诸所缘外，余善不善无记等上，悉不应散。】
了解了这一点，那么我们紧跟着下去。说这些，是的，修这些都要什么，“思择”。他为什么不讲闻呢？因为前面告诉我们，什么？这是善知识指导正确的内容，让我们学习听闻；从这里我们现在开始的是，如所听闻的正理而来思惟啊！所以说“虽是思择而修”。但是除了我们“应修诸所缘外”—这个很重要哦！就是说，我们现在上课的时候要听，作早晚课的时候要随文作观念诵，然后呢，除此以外，“余善不善无记等上，悉不应散”。在除了这个时间以外，一切时间上头，不管是善的、不善的、无记等上，都不应该散乱。你说：欸，善的嘛不要散乱，不善的、无记上面怎么不散乱哪？善的固然是不要散乱，不善的是更不能散乱哪！因为你不散乱，所以你晓得：哎哟，不善的。晓得了不善的，然后 (p134) 你对治。如果不善的现起，你一散乱，你修了个半天，是白忙啊，然后呢抵销掉了。懂不懂这个道理？[27:39]
所以你正式修的时候，一时一刻都不能放松，这个你必定要自己把握得住，那样的话你才会认真地去修习。就算到那时候你出去散一下步，就算是聊一下天，你也不会走歪路。要不然的话，啊，你就算用功在这儿坐了一下，坐了就没味道，然后跑出去想散散心，看见几个人坐在凉亭里，“哎呀，找到机会了！”然后就坐下来，啊！高高兴兴。在那里看书，难得看它十分、二十分；这一坐啊，坐三个钟头，还嫌不够，为什么原因？就是这个。所以他这个地方你别小看哪，好像没有深刻的道理，实际上真正的我们毛病、关键都在这个上头啊！这是我们应该了解的！这是我们必定应该了解的。所以说：[28:39]
【当于所缘遮心掉等，】
所以我们在任何一切时候，我们这个心—在识心当中，一定有一个能识的心，去识所识的对象、所缘的。这个对这个所缘的，如果不如法的话，要遮止它。“掉等”，“等”字包括了不相应的，“掉”就是跟散乱、贪相应的这种。[29:10]
Without letting your mind fall under the influence of sleep, lethargy, or laxity,
【亦莫令随昏睡沉没增上而转，】
(p135) 向上扬的时候嘛，掉举，然后呢掉完了以后，向下沉的时候是昏沈，那个都是轮回因。[29:26]
meditate continually in a state of consciousness that is very clear and pure.
【当令其识极为明净，渐次修习。】
一切时处，要使我们的心情两个现象：明跟净。净是清净的，一定是跟善净之法，而且这个善净之法很明。[29:47]
68B Commentary
English LR v.1 p.270 (COMMENTARY V2. P59)
In this way, when you do think, "I shall realize a cessation that is liberation," you become interested in the truth of the path, wondering about the path that leads to this cessation. For this reason, the Buddha spoke about the truth of the path last.
Now by following the stages, it said to first understand suffering. From suffering we find the cause of suffering. We find that the cause of suffering is right here and it is something that can be stopped. That's when you will think, "Ah! I will devote myself entirely to stopping it." But to stop it, what will you have to do? There is a definite method which is called the "path." It is through this process that you find the path. So when we talk about the path, when one trains on the path, that's when we talk about the three trainings: ethical discipline, meditative concentration and wisdom. It is not the wide variety of ways of the mundane world. It is not the topics covered in the elementary schools, the middle schools, or the colleges. It is not the polytechnic knowledge, the knowledge of the medicines or the agriculture. It is not related to the scholars, the farmers, the artisans or the merchants. These are entirely not applicable. So this is the necessary order here. [00:03]
Therefore, if you follow this order, you will naturally accord with it in your mind and will go in depth step by step. You will benefit from whatever you learn. Otherwise, with whatever you learn, you will continue to whirl in afflictions. And these are all defilements. Even though you may have cultivated a little virtue, it is unavoidable for it to be tainted by defilements. And therefore you always...this is the condition that we are in now. Since you have cultivated a little according to the teaching, this is why you have produced somewhat of a virtuous effect of being accordant with the teaching. But this thing is defiled. This virtue continues, ah, continues to be accompanied by lots of afflictions and sufferings. And the end result is for you to forever whirl in cyclic existence. The fundamental reason is right here. Therefore here, this is the first thing that we need to get a grasp of. [00:56]
In the same way, the Sublime Continuum says: Recognize that you are ill: eliminate the cause of the illness; Attain health, rely on a remedy. Likewise, you should recognize, eliminate, attain and rely upon Suffering, its cause, its cessation, and the path, respectively.
So here now is an analogy. It is much like when one is ill, one will feel the suffering of this illness. So you will want to know the cause for this illness. You will want to know on how to eliminate the cause for this illness. To seek elimination of this illness, that's when you will seek for medicine. That's when you will rely on a remedy. Similarly, this is why for this suffering, due to this suffering we find the cause - the truth of origin. Then from this cause, we can see that it is something that can be eliminated - the truth of cessation. And then, how do you eliminate it becomes the truth of the path. This is what we should really do, "Recognize that you are ill." Then you should eliminate [the cause of the illness] and attain [health] by relying upon [a remedy]. This is it. This is the origin of suffering which you should eliminate. And this is the cessation which you should attain. What should you do if you want to attain cessation? You will need to rely on this path! [01:46]
Therefore, the Bhagavan turned the dharma wheel three times and there are twelve applications within the three turns to each of the four truths. That’s what it is. The first one: This is suffering and you should know! Why are you suffering? There are reasons for that. You should eliminate the causes. After eliminating them, you will attain the cessation [nirvana]. This is what you truly need. In order to attain the truth of cessation, what will you need to do? You will have to rely on this path. That's it. This is why the Bhagavan explained it in this order. All the fundamental contents of the great and small vehicles are right here! This is it. There is nothing else, nothing other than this! There is no Buddhism apart from the four noble truths. It is just that the explanations of the four noble truths vary in different aspects. If you are moved by your own interest, then that would be the small vehicle. If you take this principle and understand it a little more in depth, a little more thoroughly, then that would make you a pratyekabuddha. If you extend this to all sentient beings, then you would become a Buddha or Bodhisvatta. That's how it goes! [03:09]
This being the case, the four truths are taught repeatedly throughout the Mahayana and the Hinayana. Since the Sugata has included in the four truths the vital points concerning the process of cyclic existence and its cessation, this teaching is crucial for achieving freedom.
Thus, the four truths are taught in both the Mahayana and the Hinayana repeatedly -this "repeatedly" means that it is taught throughout. The entire teachings in the scriptures of Mahayana and Hinayana are all about this. Therefore, the Buddha’s vital points concerning the process of cyclic existence and its cessation are right here. All the scriptures use these vital points as the basis to give a even more in depth and detailed explanation. There are many scriptures that explain all the four truths. There are many others which emphasised on one particular aspect with even more in depth and detailed explanations. But without any exception, all the scriptures are the same in that way. [04:10]
Since this synoptic outline of practice is important, it must be taught to students in just this order.
[Please note that Sanskrit word "uddāna" is used for the word "outline." This is why Shifu is explaining the word's original meaning.]
Hence, to truly cultivate the path of liberation, this is the most imperative. This is truly the most important. It is also an outline of practice [uddāna]. This uddāna means the vital points, the vital aspect of the doctrine. Normally we can translate uddāna as a "verse." A summary verse, a verse that would summarize what was explained earlier. In other words, the vital points of the entire practice are just this! The vital points of the entire practice are just this. Normally, other than using uddāna as a verse, the four truths are also called the four Uddāna methods. Which are the four methods? They are the suffering, the origin, the cessation and the path. Even for the three seals of the Dharma, these are also called the three...oh, no, it is not the suffering, origin, cessation and path. They are "all things are impermanent," and "all things lack inherent existence"...it’s the four seals of the Dharma [the seal of the four truths]. These four seals of the Dharma. In other words, these are the vital points, for the Buddhism. Hence these are the vital points for the entire practice. Therefore, use this order as a guidance. You can also say the entire Buddhism is exactly this. This is also the beauty of this treatise. So the next one, allow me to explain this further. This paragraph is to exhort us. [05:00]
Why? Unless you reflect on the truth of suffering to the point of actually becoming revolted by cyclic existence, your desire to attain liberation will be mere words, and whatever you do will lead to origins of further suffering.
Therefore, if you do not have the correct understanding on the truth of suffering, or even if you have recognized it but you have not reflected properly to generate a valid cognition, then our minds will still be preoccupied by this life. Our mental actions will continue to manifest all the defilements of the mundane world. That's called the desire for cyclic existence, not revolted by cyclic existence. At this time, to say that you seek for liberation are just empty words, mere words. Let’s not talk about the lay practitioners but for the renunciates, you are wasting even more efforts here! You are wasting even more efforts here! Therefore it says here, for "whatever you do," no matter what you do, you will still be practicing the truth of origin. What is the truth of origin? It is transmigration through birth and death. This is what it says for the Hinayana. No, not just from the perspective of the Hinayana, but this is from the standpoint of what is fundamental. If we go a level deeper with a more complete explanation, another phrase would be, If you forget your resolve upon Bodhi, your cultivation of even wholesome practices becomes the karma of demons." This is the one. What is your fundamental goal for your cultivation? The spirit of enlightenment. What is the mentality that is required here? It is the desire for liberation. As soon as you forget it, then whatever you do will fall within the boundaries of the truth of origin. What is the truth of origin? What does the demon do? He specializes in trapping you in the cyclic existence. So now over here, no matter what training we are in, this is what we must understand. [06:41]
Recently for most of the students here, I am very happy and impressed by you. Why? Everyone has been very diligent. But you have to take note! To be diligent does not mean that you are after some knowledge. Nor is it a pursuance of just the words and you would [only go as far as to] say, "Ah, now I understand it!" You must use the principles which you have understood to find its corresponding meaning within your mind. In other words, what is this principle referring to? That's when it will initiate in us a fear and disenchantment for the cyclic existence right before us. Through this we are propelled to pursue [the teachings] with great effort. Or else, you will definitely [limit yourself and] ponder over the text, ponder over the text. This is one type. Another type would be even though you are here [to attend class], ah! You would feel that your life currently is pretty good. There isn’t a need to get yourself busy, . You just have to wake up a little early and do the morning ritual. When it is time for your meal, ah, others will deliver all the food to you. Ah, and you are particular on the flavour of the food. Seriously! After eating, you will take a good nap and refuse to do anything. When it's time for discussion, oh, you would offer your reasonings with lots of opinions. Your mind is always not associated [with the teachings]! Your mind is always not associated [with the teachings]. The reason is right here. This is a point that we must understand! [08:34]
Therefore, let us remind ourselves again with this sentence. "Unless you reflect on the truth of suffering," if you have not truly reflected, you won't feel "revolted by cyclic existence." Not only will you need to know, you have to reflect on it after knowing. This is a situation whereby you have eradicated the defiled actions associated with this mundane world. That is when your mind acts according to the teachings. Then you will certainly feel revolted by what we have at present. When you seek for liberation wholeheartedly, that’s the right time. Everything that you do from then on will be for the purpose of liberation. Otherwise, in your heart, no matter what you do or what you think about, they are all consider as the truth of origin. [10:00]
Unless you reflect on the origin of suffering until you have a good understanding of the root of cyclic existence, which is karma and the afflictions, you will be like an archer who does not see the target you will miss the essential points of the path. You will mistake what is not a path to freedom from cyclic existence for the path and exhaust yourself without result.
Further, this says that now that you understand the attributes of suffering, you will therefore wish to be liberated from suffering. Where is this root to suffering? It would be these two things, afflictions and karma which are ignorance and actions. These are the root to cyclic existence. Suppose you do not even know the root to cyclic existence, or perhaps you may know but you are not skilled at it. This does not mean that you know it imprecisely. You may understand it while it is explained, but it becomes completely blurred afterwards. This is useless. Or perhaps you can explain it to others, but after you explain what the principles are referring to, where is it referring to? It is still just on the text book. "I have attained a Ph.D. for my thesis!" However, what are the subjective aspects that it is pointing to within the mind? These are two irrelevant phenomena. Then it would be futile. [10:58]
What is this like? It is much like shooting an arrow without seeing the target. May I ask...when you shoot arrow without seeing the target, others would call this random shooting. What is "random shooting?" You have no goal. So what are you shooting? It is just like that. Now we wish to train on the path, but what are you training? This is very clear. You prostrate to the Buddha, why do you prostrate to the Buddha? You recite the scriptures, why do you recite the scriptures? You do the morning and night time rituals, you explore the knowledge, you write essays, you learn the ethical disciplines, learn the meditative concentrations, why do you do them? There are many now who would say, "Ah, I need to learn meditative concentration." Why should you learn meditative concentration? In truth, he does not know either! He may just feel that learning meditative concentration is pretty good. Ah! After you train in meditative concentration, your health will be good and after you learn that...these are all entirely nonaccordant, entirely non-accordant! And then you learn ethical discipline, "Ah, look at how they maintain the ethical discipline!" Yes, these produce the effect of drawing us to it. And they accord with our roots of virtue from our past lives. But why do they do these things? These are all just the act of shooting arrows, but without purpose! [12:05]
Therefore, at this time, one misses the essential points of the path. In other words, the path has already been severed. By then what are you busy with? "You will mistake what is not a path to freedom from cyclic existence for the path and exhaust yourself without result." By then the path you train will not be right either. You will be mistaken on your training. After busying yourself a great deal, you may think that you are training on the path. However, because to have a purpose for your training is much like shooting an arrow, you must shoot the target, the bullseye. If you have not seen the target, after shooting for a while, you will not have any result! The goal for training on the path is to be freed from the root of cyclic existence. You do not even know what the root to cyclic existence is and you go on training for a great deal of time. Therefore, there are many people now, ah, they would prostrate to the Buddha every day. They are busy prostrating to the Buddha. There are many who would recite the Buddha's name every day. There are many people who would read the scriptures every day. They will write their thesis, remember this and remember that. Why do you do these? It would be best if you ask yourself of this. This section has given us the best guidance! You will "exhaust yourself without result." This is what it is telling us. [13:17]
Finally, if you fail to understand the need to eliminate suffering and its origin, you will also fail to recognize the liberation that provides relief from suffering and its origin; hence your interest in liberation will be a mere conceit.
Therefore, if from the very beginning, you do not have a good grasp of these two things "the need to eliminate suffering and its origin,", then I am sorry, nothing else will work for you. "...you will also fail to recognize the liberation that provides relief from suffering and its origin!" You must go from these two things which are suffering and origin, and you get to the bottom of them to find the exact liberation from suffering and origin. Then this would be the path to liberation. Hence prior to understanding that, our so called cultivation, it is at most an "increasing conceit." An increasing conceit...it is already bad enough to be conceited, but this is (even worse, as it is) increasingly one. This is why it seems easy to learn Buddhism now: Ah, we look down on this person, and look down on that person. We cannot seem to see, cannot seem to see anyone that is worthy for us to learn from. But once we truly understand, to even hear the word "Amitabha " would be enough. You will clasp tightly onto it and feel that there is not enough time for you to apply yourself fully. You will not have time to mind others' business. "Amitabha,“ he provided me with these words so that I can recite the Buddha's name. I am extremely grateful!" Whatever that he does right or wrong, why would you be worried about that? This is such a simple reasoning! Of course if you take this a step further, you will be liberated from more afflictions and gain more merits. Naturally, you will find that you cannot thank others enough. Why would you have any thoughts of judging others? [14:27]
Hence right here it first tells us, "Oh, so the Buddha had to have (oversome) this crucial point here!" This is why this section explains the truth of suffering first. At this point we can understand this now. Hence everyone should not just rush in and say, "Ah, you have to cultivate!" You must become clear of why this order is established in this way. After you understand this, you follow it. That is when you will understand very clearly, and every step is absolutely correct. This will propel you upward. If you found your method of cultivation due to this force, you would devote yourself entirely to this. No matter what you do then, it is not something that will count as the truth of origin. Whatever karma you create then will be uncontaminated. Since all the karma that you create will be uncontaminated, how can you not escape cyclic existence? After we understand the stages, it tells us this next, "the actual meditation on suffering." That is when we actually meditate on the truth of suffering. [16:20]
b” The actual meditation on suffering
The actual meditation on suffering is explained in two parts:
1. Reflection on the universal suffering of cyclic existence (Chapters 17-19)
2. Reflection on specific sufferings (Chapter 19)
The universal suffering is explained. Then secondly, the specific sufferings are explained. [17:31]
1" Reflection on the universal suffering of cyclic existence
This is divided into three:
1. Reflection on the eight types of suffering
2. Reflection on the six types of suffering (Chapter 18)
3. Meditation on the three types of suffering (Chapter 19)
(a) Reflection on the eight types of suffering
The universal suffering is first explained. In the universal suffering, we frequently would hear of "the torment of the eight sufferings." And there are also others below. Let us now take a look at them one by one. [17:52]
Meditate in accordance with what is said in Nagarjuna's Friendly Letter:
Your Highness, be disenchanted with cyclic existence, Which is the origin of many sufferings— Being deprived of what you want, death, illness, old age, and so on.
So for you Bodhisattvas! This is what you should understand, what you should be disenchanted with! For matters on cyclic existence, you should recognize them and develop disenchantment. You should know that there is no happiness at all within it. With what you want, you cannot obtain. You get the exact opposite, which is what? Death, sickness, and old age, all sorts of sufferings come from it. This is what we should recognize. This is how we should meditate. [18:08]
Here, cultivating a sense of disenchantment with cyclic existence means reflecting on it as the origin of many sufferings. The eight types of suffering include the four that Nagarjuna states explicitly—being deprived of what one wants, and so forth—as well as the four that are indicated by the words" and so on. " The Bhagavan taught these eight in many discourses when he identified the truth of suffering.
It told us suffering earlier, this essentially explained what? Being "deprived of what one wants," meaning you will lack what you want. You will have nothing good. Nothing good means whatever that is bad!" "And so forth," this so forth includes the next part, birth, old age, sickness and death. So now it is divided into eight categories. These eight categories are what the Bhagavan has explained incessantly, explained incessantly in many of the scriptures. Why did he incessantly and incessantly explain these to us? He is urging us through many different perspectives and there has to be a point where it touches your heart. Then you can strive to go from that point and make effort. You will then be on your way, on your way. Now it is the same for us here. So, don't just roughly glance at it. Ah, you are not very eager to read it. You must make efforts to read it. Wherever you feel accordance, that's where you should desperately grasp onto it and strive. That's when you will have the opportunity, will have the opportunity. Otherwise, you will only be circling about outside. What a waste. You will end up wasting your human life of leisure and opportunity! [19:03]
During every session in which you meditate on the teachings shared with persons of medium capacity, take up as well the shared teachings that I explained in the section on the practices appropriate to persons of small capacity.
So now here we are training on the teachings for the persons of medium capacity. The medium capacity here and the small capacity earlier are arranged in dependent stages to facilitate advancement. Therefore, for the teachings shared with persons of small capacity that is said earlier, we should take them up to practice. Once this is stabilized, then you can move up. Hence, [20:32]
As for the teachings that are not shared with persons of small capacity, if your mind is strong, sustain them in meditation in exactly the way that I have written them here;
Well, so what is not shared? This refers to the teachings of the medium capacity. The teachings of the medium capacity are not shared with persons of small capacity. There are many people whose goal is to become a person of great capacity, so then this teaching [of medium capacity] is shared with them. There are many people whose goal is to become a person of small capacity, so then this teaching [of medium capacity] is not shared with them. Therefore, suppose one has trained well in the previous foundation and he is now going a step further to train further, at this time, if the mind is strong then one can sustain what is to be explained next in meditation. In other words, what does this explain to us? If you don't have enough strength, you do not need to get going with this now. You should first build your foundation well. Hence, [21:06]
if it is weak, then leave out the scriptural citations,
If you do not have enough strength, you should for the mean time not get going on this, should not delve deep into what's to come next. [21:51]
and only meditate on the meaning of the points I have outlined.
This is to say that we should train in what we accord with, what is appropriate. We should always make sure that every step is steady and sure. We should delve deep in this matter. This is what's most important! By following these stages, we will advance step by step. Hence, I have said this earlier: confession has been effective for some people and that reading has been effective for some people. This has been true for quite a few students lately. There used to be a fellow practitioner before who frequently like to tell you what his principles are [all the time]. But recently, he realized this. So, he frequently says, "ah, I have been wrong. I feel really happy [to know this]!" I truly praise that. I am truly grateful for that! This is because of what? From our discussions together, he made a shift and obtained this good quality. And I have profited from this association. I felt so happy for him the entire day. Ah, I feel truly happy! [22:06]
This teaching, this is why I particularly wish to explain this here, "You must understand this. What do you must understand?" There are two things. What are the two things? What is the goal here, and what are your latent propensities? We are controlled by our latent propensities from our past lives, controlled by our latent propensities from our past lives. Therefore, we have naturally come back to Buddhism. However, I have said this just earlier, although you have arrived here, but what is your purpose for coming here? You may not necessarily have that straight right away. This is in fact absolutely true. There are very few people who have great roots and will accord very quickly. For instance, the Sixth Patriarch. Oh, he just heard others say one phrase from The Diamond Sutra. He got it, and that was it. But there are after all very few people like that. For most of us, yes, you will feel happy seeing the monastery. You are delighted by it. This is already pretty difficult to come by. But to become ordained, that is even more difficult to achieve. However, we are nevertheless amidst our latent propensities. [23:06]
Therefore, the first thing to do at present, what you must do is that if you are unclear of things, you absolutely should not say, "Ah, there is this great teaching that I must seek for. That particular one is great!" No. The main thing is to find what the root is and have a firm grasp of it - the root cause. Then the further step is [to achieve] the completing cause. The root cause [first] and then the completing cause. This is much like you earning money. You must first know whether you will make money or lose money by doing this business. If it is profitable, then you can talk about how to do the business. But if you haven't understood it clearly, then for a business that is obviously unprofitable, you could very well still strive to continue to do it. But the more you do it, the more money you will lose! This is what we should understand. So, actually it told us earlier that if our minds are weak in wisdom, then we should meditate on the meaning of the points that He has outlined. What is the attribute of wisdom? The attribute of wisdom is to remedy afflictions. You must understand this thing before you can talk about applying the remedies. After you apply the remedies for afflictions, you can then be freed from cyclic existence. This is the attribute to cultivation that we've come into Buddhism for. Otherwise, for you to have given up all that there is in the world and come here, wouldn't you be ludicrous [to have done that]? Why are you busy for these things? This is what we should understand. So, let us continue. [24:07]
Though these are analytical meditations, you should nonetheless arrest excitement and so forth with regard to your mental object, not taking up any object—virtuous, nonvirtuous, or ethically neutral—other than that which you are meditating upon.
After we understand this point, so let us immediately follow up on this. Speaking of this, yes, what will you need when you do this? "Analytical meditation." Why does it not say study (hearing)? It is because of what has been told to us earlier. What was it? This is the correct content to which the excellent teacher has given us to allow us to learn and study. Here what we should begin to do is to reflect on the correct principles that we have listened to in a way that accords with the teaching! Hence, it says to "Though these are analytical meditations." However, "with regard to your mental object," this is really important! This is to say that when we come to class we need to listen, when we do morning and nightly rituals, we should think as we read the texts. And then, other than this, "arrest excitement and so forth with regard to your mental object, not taking up any object—virtuous, non virtuous, or ethically neutral— other than that which you are meditating upon." Other than these times, at all times, no matter virtuous, non-virtuous, or ethically neutral, you should not be distracted. You would say, "Eh, with what's virtuous, one should not be distracted. But how can you be not distracted with what's non virtuous and ethically neutral? Not only shouldn't you be distracted by what is virtuous, you should even more be undistracted by what is non virtuous! It is because you are not excited, so you know, "Ah, this is non virtuous." Once you know what is non virtuous, you will apply the remedy for it. When what is non virtuous arises, and you are excited then you will have wasted what you have cultivated for a long time. You will end up exhausting it (your previous cultivation). Do you understand this principle? [25:50]
So, when you actually practice, you do not relax for even a single moment. You must be able to control yourself. That's when you will diligently practice. If that happens, even if you go out for a walk, chat a few words, you won't stray. Otherwise, ah, even if you practice study there for a while, you will feel no interest. Then you will want to go out to take a break. And when you see a people sitting under the shade, "Ah, here comes my opportunity!" So, you will sit down. Ah! So happy. When you read, it's rare for you to read for more than ten or twenty minutes. But when you sit there [and chat], you can sit for three hours and feel it's still not enough. What's the reason? It is exactly this. Therefore, at this place, don't overlook this as if there is no profound principle here. Actually, our problems and vital points [to practice] are all here! This is what we need to understand! This is what we need to understand. Hence, [27:39]
Therefore, at any time, our mind, in our conscious mind, we certainly have a mind that is capable of being cognizant of objects, of what you want to focus on. So, for the objects which we focus on, if we act not accordant to the teaching, we should eliminate it. "Excitement," "Excitement and so forth" would include whatever else that is not accordant. "Excitement" would be those that accord with distractions and attachments. [28:39]
Without letting your mind fall under the influence of sleep, lethargy, or laxity,
When your mind goes up, that would be excitement. Then when you mind goes down, that is lethargy and laxity. These are all causes for cyclic existence. [29:10]
meditate continually in a state of consciousness that is very clear
and pure.
At all times, you should make sure our minds have these two things, "clear and pure." Pure means what is clean. This would mean you are certainly accordant to virtue and pure teachings. And this virtue and pure teachings are very clear [for you]. [29:26]